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CHAPTER III
95
it will lead to the non-existence of saṁsāra as in the case of the Samkhya system.
जीवो परिणामयदे पोग्गलदव्वाणि कम्मभावेण ।
ते समयपरिणमंते कहं णु परिणामयदि चेदा ॥११८॥ jivo pariņāmayade poggaladavvāni kammabhāveņa te samayaparinamamte kaham nu parināmayadi ceda (118)
जीवः परिणामयति पुद्गलद्रव्याणि कर्मभावेन ।
तानि स्वयमपरिणममानानि कथं नु परिणामयति चेतयिता ॥११८॥ 118. If you maintain that it is the Self that transforms the primary karmic molecules into various karmic modes, then how is it possible for the Self who is a cetana entity to cause transformation in a thing which is by nature non-transformable.
अह सयमेव हि परिणमदि कम्मभावण पोग्गलं दव्वं ।
जीवो परिणामयदे कम्मं कम्मतमिदि मिच्छा ॥११६।। aha sayameva hi pariņamadi kammabhāvena poggalam davvam jivo parināmayade kammam kammaintamidi micchā (119)
अथ स्वयमेव हि परिणमते कर्मभावेन पुद्गलत्वद्रव्यम् ।
जीवः परिणामयति कर्म कर्मत्वमिति मिथ्या ॥११९॥ 119. Then it follows that matter of its own accord transforms itself into various modes of karmas. Hence it is false to maintain that jīva causes this transformation into karmic modes.
णियमा कम्मपरिणदं कम्मं चि य होदि पोग्गलं दव्वं ।
तह तं णाणावरणाइपरिणदं मुणतु तच्चेव ॥१२०॥ niyamā kammaparinadam kammam ci ya hodi poggalam davvam taha tam nāņāvaraņāipariņadam munatu tacceva (120)
नियमात् कर्मपरिणतं कर्म चैव भवति पुदगलं द्रव्यम् ।
तथा तज्ज्ञानावरणादिपरिणतं नानीत तच्चैव ।।१२०॥ 120. The primary karmic molecules which undergo transformation as various karmic modes are in reality material in nature. Know ye, then that the karmic modifications such as jñāņāvaraṇīya knowledge-obscuring karmas, etc, are also of similar nature.
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